/ <) C (ball not refpett perfons in judgment, but you pall hear the /mall as well as the great. Rejeft not the book with contempt, nor with indignation neither, when thou findeft it entitled, The Marrow of Modern Divinity, left thou do it to thine own hurt. Remember, that our bleffcd LORD himfelf was accounted a friend of publicans and fin- tiers, Match, xi. 19. Many fa id ot him , He hath a devil, and is mad; why hear ye him ? John x. 20. The Apoitlc Paul was Jlanderoufly reported to be an Antinomian ', one who, by his do&rinc, encouraged men to do evil, Rom. ill. 8. and made void the Law, Verfe 31. And the firft Martyr, in the days of the Gofpel, was ltoned ior pretended blaf- phemous words againfi Moles, and againfi the Law, A&s vi. ii, 13. The Gofpel-method offanctification, as well as of justi- fication, lies fo far out of the Ken of natural tea/on, chat, if all the rationales in the world, Plilofophers and Divines, had confultcd together, to lay down apian", for repairing the loft image of GOD, in man, they had never hit on that, which the divine Wifdom hath pirch'd upon ; viz- That liri- ners fhould be fanetified in Chrifi Jefus, I Cor. i. 2. by faith in him, Aetsxxvi. 18. Nay, bein^ laid before them, they would have rejected it with difdun, as fool'ifhnefs, I Cor. i. 23. In all views which fallen man hath, towards the means of his own recovery, the natural bent is to the way of the Covenant of Works. This is evident in the cafe of the vail multitudes, throughout the world, embr.jcine Judaifm,Pa~ ganifm } Mahometanifm> and Popery. Al! chefe apnc in this a 2 iv The P R B F A C E. one principle, That it is by doing men muft live \ tho* they hugely differ as to the things to be done for life. The Jews, in the time of Julian the Apoftate, attempted to rebuild their Temple, after it had lien many years in ru- ines, by the decree of heaven never to be built again; and ceafed not, till, by an earthquake, which fhook the old foundation, and turned all down to the ground, they were forced to forbear ; as Socrates the Hijtorian tells us, lib. 3, cap. 20. But the Jews were never more addicted to that temple, than mankind naturally is to the building on the fir ft Covenant : and Adam's children will by no means quit it, until Mount S'inai, where they deftre to work what they do work, be all on a five about them; O that thefe, who have been frighted from it, were not fo ready to go back towards it. Howbeit, that can never be the channel of/anBif cation > what way foever men prepare it, and fit it out for r thac purpofe : becaufe it is not, by divine appointment, the mi* pijlration of ' right eoufnef s and life, 2 Cor, lii. And hence it is always to be obferved, that as the do- ftrine of the Go/pel is corrupted, to introduce a more rati- onal fort of religion, the flood of loofenefs and licentioufnefs lwells proportionably : infomuch that Morality brought in for Dotlrine, in room and ftead of the (9 of pel of the Grace of God, never fails to be, in effect, a fignal for an inunda- tion of immorality in practice. A plain inftance hereof, is to be feen in the grand apoftafy from the truth and holinefs of the Gofpel, to w T it, Popery. And on the other hand, real and thorow reformation, in churches, is always the effect of Gofpel- light, breaking forth again, from under the cloud which had gone over it: and hereof the church of Scotland^ among others, hath oftner than cnee had comfortable ex- perience. The real friends of true holinefs do then exceedingly mis- take their meafurcs, in affording a handle, on any occafion whatfoever, for advancing the principles of Legalifm ', for brinoing under contempt the good old way, in which our fathers found reft to their fouls', and for removing the an- cienr land-marks, which they fet. 'Tis now about fourfcore years fince this book made its firft enr nee into tie world, under the title of the Marrow of MODERN Divixitv, at that time, not unfitly prefixed to ic ; but 'tis too evident, it hath outlived the fitnefs of that The P R E P A C E. ? that title. The truth is> the Divinity therein taught is no more the modern, but the ancient Divinity, as it was recover' ed from underneath the Antichrifiian darknefs ', and as it flood, before the tools of the late refiners on the Proteftant doftrine were lifted up upon it : a doBrine which, being from GOD, muft needs be according to Godlineft* It was ro contribute towards the preferving of this do- ftrine, and the withftanding of its being run down, under the odious name of Antinomianifm, in the difadvanragious ptuation it hath in this book, whofe undeferved lot it is to i>e every where fpoken againft, that the following Notes were wiitten. And herein two things chiefly have had weight. One is, "Left that doBrine, being put into fuch an ill name, fhoulcf become the objeel of the fettled averfion of fobcr perfons ; and they be thereby betrayed into Legalism, The other is 9 Left in thefc days of God's indignation, fo much appearing in fpiritual judgments, iome taking up the principles of it 9 from the hand of this Author and ancient Divines, for truths ; fhould take the fetife, J cope , and defign of them, fr< m (now) common fame; and fo be betrayed unto real Anti- xomianifm. Reader, Lay afide prejudices, look and fee with thine own eye?, call things by their own names, and do not reckon Anti-Bax- terianifml or Anti-Neonomianifm to be A'ntir.omianifm. And thou fhalt find no Antinomianifm taught he; e; bur, thou ■wilt perhaps be furprized to find, that that tale is tc!d of Luther, and other famous Protcftant Divine^, undrt tie bor- rowed name of the defpifed E. R Author of the Marrow of Modern Divinity. For thy eafe and benefit in this Edition, the B ok is divided into Chapters and SeBions, greater and letter, ac- cording to the fubjeel matter; with running Titles, not u- fed in any Edition of it heretofore : typographical eirors not a few, are, by comparing of copies of feveral impref. fions, here corrected : The Periods^ which, in many place*, were fomewhat indiftindt, arc through the whnle more carefully diftinguifhed, to the rendering of the fenfe of the Author more clear: the letters of reference^ brought into the Edinburgh Edition 1718. for avoiding of the Side-roar- gent, which prececding Hditions had, arc here retained for vi The V R E F A C B. for the fame reafon ; and fo arc the Scripture-texts t in the body of the Book, which were there brought from the Side margent of foregoing impreffions; the proper places being affigned to fuch of them, as were found to be mifc plac"d. The Appendix is referv'd for the fecond Part, where ihe Author himfelf plac'd it. As for the Notes; in them, words, phrafes, and things arc explained ', truth cleared, confirmed and vindicated; the Annotator making no bones of declaring his diflent from the Author, where hefaw juft ground for if. I make no cjueftioo, but he'll be thought by fome to have conftru&cd too favourably of feveral pa flag es. But, as 'tis nothing iirange>that he incline to the charitable fide ; the book having been, many years ago, bleft of God to his own foul: So, if he hath erred on that fide, it is the fafefi of the two, for thee and me, judging of the words of another man, whofe ends, I believe with Mr. Burroughs* to have been very ftneeve for God, and the Reader s good. How- ever, I'm fatished, he nas dealt candidly in that matter, according to his light. In reading of the notes, you would advert, that the pa- ges of the book, cired and referred to in them, are the pa- ges of the Edinburgh edition 1 718. which are therefore mark- ed here, all along the book being inclofed thus [ ] : and, be advifed, always to read over a lefler fecuon of the book, before reading of any of the notes thereupon ; that you may have the more clear understanding of the whole, I conclude this Preface, in the w ; ords of two eminent ProfeiTors of Theology, deferving ourferious regard. cC I dread mightily that a rational fort of religion is co- * c ming in^among us; I mean by it, a religion, that con- €i lifts in a bare attendance on outward dutiesand ordinan- ces, without the power of Godlinefs', and thence people cc (hall fall into a w r ay of ferving GOD, which is mere 11 Deifm, having no relation to Chrifi J-efus and the Spirit of vol. 2. p. 19S. " Edward Fifier> the eldeft fon of a knight, became a; c Gentleman-commoner of Brafen-nofe college, Augufl 25. IC 1627. took on his degree in arts, and foon after left tell you, that your eminency of place did fomewhat induce me, both now and before, to make choice of you Jfor its patron ; but your endowments with grace did invite me to it, God having beftowed upon you fpecial fpiritual blef* fngs in heavenly things in Chriji : for it hath been declared unto me by them that knew you, when you were but a youth, how Chrift met with you then; and, by fending his fpirit into your heart, Firfb, Convinced you of fin; as was manifeft by thofe conflicts, which your foul then had, both with Satan and irfelf, whilft you did not believe in Chrift. Secondly, Of righteoufnefs ; as was manifeft by the peace and comfort, which you afterwards had, by be- lieving that Chrift was gone to the Father, and appeared in his prefence, as your advocate and furety, that had un- dertaken for you. Thirdly, Of judgment ; as hath been manifeft ever llnce, in that you have been careful, with the true godly man, Pfal. cxii. 5. to guide your affairs with judgment, in walking according to the mind of Chrift. I have not forgotten what defires you have expreftfed to Icnow the true difference between the Covenant of Works, and the Ccvenznt of Grace', and experimentally to be acquainted with the cjo&rinfr of free grace, the myiUricj gf Chrift, and the JD E D I C A T I O K. ix ttie life of faith. Witnefsnot only your high approving of fomc heads of a fermon, which I once heard a godly Mi- ni ikr preach, and repeated in your hearing, of the life of faith ; but alfo your carncft rcqucft to me, to write them out fair, and fend them to you into the country : yca> wit- nefc your highly approving of this dialogue, when I firft acquainted you with the contents thereof, encouraging me to expedite it to the prefs ; and your kind acceptance, to- gether with your cordial thanks for my love, manifefted in dedicating it to your honoured name. Sith then, worthy Sir, it hath pleaied the Lord to en- able me both to amend it, and to enlarge it y I hope your affection will alio be enlarged towards the matter thereia contained, confidering that it tends to the clearing of thofe forenamed truths, and, thro' the blefling of God, may be a means to root them more deeply in your heart. And truly, Sir, I am confident^ the more they grow and flourifh in any man's heart, the more will ail heart-corruptions wi- ther and decay. Oh! Sir, if the truths, contained in this dialogue, were but as much in my heart, as they are ia my head, I were a hippy man; for then fhould I be more free from pride, vain-glory, wrath, anger, lelf-love, and love of the world, than I am ; and then fhould I have more humility, meeknefs, and love both to God and man, than I have : O! then fhould I be content with Chrilt a- lone, and live above all things in the world; then fhould I experimentally know, both how to abound, and^ how to want ; and then fhould I be fie for any condition, nothing could come amifs unro me. Oh that the Lord would be pleafed to write them in our hearts, by his bleffed Spirit ! And fo, moil humbly befeeching you flill to pardon my boldnefs, and to vouchsafe to take it into your patronage and protection; I humbly take my leave of you, aad re- main Tour obliged Servant to he commanded, E. F. I To the READER. F thou wilt pleafe to perufc this little b->ok, thou (halt find great worth in it, There is a line of a gracious * TESTIMONIES. fpirit drawn through it, which hath faftned many precious truths together, and prefented them to, thy view: accord- ing to the variety of mens fp;rit>, the various ways of prc- fenting known i ruths are profitable. The grace of GOD hath helped this Author in making his work ; if it in like manner help thee in reading, thou (halt have caufe to blefs God for thefe truths thus brought to thee, and for the la- bours of this good man, whofe ends, I believe, arc very fin- cere for GOD and thy good. JER. BURROUGHS. OCcafionally lighting upon this dialogue, under the approbation of a learned and judicious Divine; I was thereby induced to read it, and afterwards, up- on a fcrious consideration of the ufefulnefs of it, to com- mend it to the people in my publick miniflry. Two things in it efpecialiy took with me: Fir/?, The matter, the main fubftancc being diftindtiy to difcover the nature of the two Covenants, upon which all the myfteries, both of the Law and Gofpel, depend. To fee the firft Adam to be primus feeder at us, in the one; and the fecond Adam, in the other: to diftinguifh rightly betwixt the Law (landing alone as a Covenant, and ftanding in fubor- dination to the Gofpel as afervant; this I afTure myfelf to be the key, which opens the hidden treafure of the Gofpel. •p 0ft j 5 Aflbon as God had given Luther but a glimpfe . . p ~ hereof, he profefferh that he feemed to be * , r brought into Paradife again; and the whole in (T e ° Scripture to be changed to nim : Tom i anc * ^ e 1°°^ u P on cvcr y trutn w * tn another eye. Secondly, The manner; becaufe it is an irenkum, and tends to an accommodation and a right underfranding. Times of reformation have always been times of diviiion : Satan will caft out a flood after the woman, as knowing that more die by the difagreement of the humours of their own bodies, than by the (word ; and that, if men be once engaged, they will contend, if not for truth, yet for Vi- dro rv. Now, if the difference 4>e in things of lefTcr confequence, the befi way to cjuench it were fiicnce.* This was Luther s couaicl, TESTIMONIES 5ci counfel, given in an epift'e vvr«cten to the Divines affem- blsd ipafynod as Nuremberg, Meum confilium fuerit {cunt- nullum [it Eecleji* perkuJum) ut hane caufam finatis^ vel ad tempusfopham {utinam extwftam) jaaye, donee tutiore, &» tneliore tempore, animis in pace jirm^tts &* charltate aduna- tis> earn difputetis. I think it were good counfel concerning man) of the difpures of our times. But if the difference be of greater concernment than this is, the heft way to decide it, is, to bring in more light ; which this author hath done, with much evidence of Scri- pture, back'd with the authority of moil modern divines: lb that whofuever d -fires to have his judgment cleared in the main controverfy between us and the Antinomians, with a fmall expence, eicher of money, or time; he may here receive ample fatisfa&ion. This I teitify upon recjueft, pro- filing myfelf a friend both to truth and peace. November 12. W, STRONG, To tie READER. T Hi's book, at firft well accommodated with fb valu- able a teftimony as Mr. Caryl'* *, betides its better approving itfclf to the choicer ipirits every where, by the fpecdy distribution of the whole impreffion ; it might fcem a needlefs or fuperfiuous thing, to add any ( more to the praifc thereof: yet meeting with detracting language from fome few, (by reafen ot fome phrafes, by them either not duly pondered, or not rightly underftood) it is thought meet, in this fecond impreffion, to relieve that worthy teftimony, which flill ftands to it, with frefh fup- plies; not for any need the truth, therein-contained, hath thereof; but becaufe either the prejudice, or darknefs, of fome mens judgments doth require it : I cherefore, having throughly perufed it, cannot but tcftifv, That, if I have any the leaf! judgment, or relifh of truth, he that fr.ds this look, fnds a good thing, and nor unworthy of its title ; and may account the faints to have obtained favour ivlth tie 1 in rhe miniftration of it; as that, which, with great plain- evidence of truth, comprifes the chief (if not all) the differences that ha ve been lately ingendered about the Law. It hath, I muft confcls, not only fortified my judg- ment, but alfo warmed my heart, in the reading of it ; as indeed Xii TESTIMONIES. indeed inculcating, throughout the whole dialogue, the clear and familiar notion of thofe things, by which ive live (as Ezek.xvu fpeaksin another caie) and it appeareth to me, to be written from much experimental knowledge ofChrift, and teaching of the Spirit, Let all men, that tafle the fruic of it, confefe, to the glory of God, he is no refpecler ofper- fons ; and endeavour to know no man henceforth after thefiep y cor envy the compiler thereof the honour to be accounted, as God hath made him in this point, a healer of breaches^ and a rejiorer of the overgrown paths of the Go/pel. As for tny own part, I am fo fatisfied in this teftimony I lend, that I reckon whatever credit is thus* pawned, will be a glory to the name, that ftands by and avows this truth, fo long as the book fhall endure to record it. JOSHUA SPRIGGE. Grace and Teace to you in Chrifi Jefus. My loving Friend in Chrijl, I Have, according to your defire, read over your book, and find it full of evangelical light and life ; and I doubt not, but the oftner I read it,' the more true com- fort I fhall find in the knowledge of Chrift thereby ; the matter is pure, the method is Apoftohcal, wherein the works of love, in the right place, after the life of faith, fee effectually required. God hath endowed his Vifher^ with the net of a trying underftanding, and difcerning judgment and difcretion, whereby, out of the chryfralline ftreams of the well of life, you have taken a mefs of the fweeteft and wholfomeft fifh that the world can afford ; which if I could daily have enough of, I fhould not care for the fiefh, or the works thereof. SAMUEL PRITTIE. PREFACfE to a new Impreflion of The Marrow of Modem Divinity. THIS Book came to ray hand, by a merciful and moll unexpected difpofure of providence, and I read TESTIMONIES. xiii read it with great and fweet complacence : 'tis now en- tirely out of print, tho* much defired, and highly prized by diverfe exercifed to godlinefs, who had the happineft to fee and perufe it. But, in regard, one copy could not ferve many, and the demands for it are ftrong by fundry excellent ones of the earth, and fome perfons of a clear difcerning in thefe mod necefTary and weighty matters : the motion of a new impreffion fell in, as a native refulc from defires of more light, excited by. the.fpirit cf truthi in the hearts of wifdom's children, and fbmc of thefc endowed with learning, as well as piety. It contains a great deal of the marrow ot revealed and gofpei truth, felefted from authors of great note, clearly enlightned, and of moft digefted experience. And fome of them were honoured to do eminent and hcroical fcrvices in their day. Thus the Chriftian reader hath the flower of their labours communicated to him very briefly, yet clearly and powerfully. And the manner of conveyance, being by way of amicable conference^ is not only fitted to af- ford delight to the judicious reader, but iayeth him alfb at the advantage of trying, thro' grace, his own heart the more exactly, according to what eccho it gives^ or how it reliflieth, or is difpleafed with the fcveral fpeeches of the communers. Touching the matter, it is of the greateft concernment, viz* the ftating aright both Law and Gofpei, and giving true and clear narrations of the courfe of the cloud of witnefles, in the following of which, many have arrived at a glorious reft. The excellent ac- counts arc managed in fuch a manner, as to detect the rocks on either hand, upon which the danger of fplitting is exceedingly great. Here we have the greateft depths, and moft painted delufions of hell, in oppofition to the only w T ay of falvation, dilcovered with marvellous bre- vity and evidence, and that by the concurring fufFrages of burning and fhining lights, men of the cleareft experi- ence, and honoured of God to do eminent fervice in cheir dav, for advancing the intereft of our Lord's kingdom and gofpei. The relucence of Gofpel-Iight has been the choice mean, blefTcd by the Lord, for the effectuating of great things, in the feverai periods of the Church, fince that light brake up in paradife, after our firft l]n, and fall ; and ever fince^ the balance hath fwayed, and will fway, ac- cording iW TESTIMONIES. cording to the better or vvorfc Hare of matters in that important regard., When gofpeMight is clear, and at- tended with power, fatan's kingdom cannot ftand be- fore it : the prince and powers of daikncfs muft fall as lightning from heaven. And, upon the contrary, accord- ing to receffions from thence, Chriftian Churches went off, by degrees, from the enly foundation, even from the rock Chrijl> until the m^n of fin, the great Anti- chrift, did mount the throne. Nevertbelefi, while the world is wondring after the beair, behold I evangelical light breaks forth in the midft of Papal darknefs ; and hereupon Antichrift's throne flbakes, and i% at the point of falling. Yet his wounds are cured, and he recovers new ftxength and fpirih, thro* a darkning of the glorious Go- fpel, and peiveifion thereof, by anti-evangelical errors and herefics. That the tsres of fuch errors are (own in the reformed Churches,. and by men who profefs rcfoimed fiith, is be- yond debate ; and thefe, who lay to heart the purity of Gofpel-doctrine. Such dregs of Antichriltianifm do yet remain, or arc brought in amongft us. b Herein the words of the Apoftle a^e verified, viz. Cf your own felves pall men arife, /peaking [per-verfe things, to draw away difci- fles after them : and as chis renders the efTays for a further diffjfioi of evangelical light the more neceffary and fea r onible ; fo there's ground to hope, that, in thefe way?, the Qnirches of Chrift will gradually get the a- icendrnt over^heir enemies, until the ^reat Anrichrilt fhall fall, as a trophy before a Gofpei-difocnfation. For the Lord will deftroy him by the breath of his mouth, and with the brightnefs of his comiitg. That this excellent and fpi- ritual piece may be billed to the reauer, is the prayer of, &c. ; Their fincere Wekuifyer and Servant \ in the Work of the Go/pel, JA.UOG, Carnock, December 3. 1717. xy A CATALOGUE of thofe Writers Names, out of whom I have colle&ed much of the Matter, contained in this. eniuing Dialogue. A F V Mr. Ainf worth. Mr, Forbes. Dr. Pemile. Dr. Ames. Mr. Fox. Mr, Perkins. ' Mr. FrZ/£. Mr. Polanus. B Dr. PreJlo?j. Bp. Babington. G p Mr. Ball. Mr. Gibbons. Mr. Reynold. Mr. Rollock. Mr. BafiingiuS. Mr. Thomas Good- Mr. Be- a. Mr. Robert Bolton. win. Mr. Gray Junior. Mr. Ronfe. Mr. Samuel Bolton* Mr. Greenham. S Mr. Bradford. Mr. Grotius. Dr. 5/6/. Mr. Bullingeu Mr. «S/tf/er. H Dr. tfwiflk C Bp. Jia//. Mr. S/0C&. Mr. Calvin. Mr. Thomas Hookert Mr. Carelefs. T Mr. G*ry/. L Mr. Tindal. Mr "Cornwall. Mr. L&flanno. Mr. Rtfitfrt Tow;/. Mr. CWm. Mr. Light foot. Mr. Culverwell. Dr. Litfier. V Mr. Vaughan. D M Mr. Vaumeih. Mr. 2>?rt. Mr. Marbeck. Dr. U>&rf?7 Re gut Si Dr. Diodate. Mr. Marfbal Dr. r/r/wwj. Mr. D. TDixotf. Peter Martyr. Mr. Downbam. Dr. Afoyer. W Mr D# P/ej/e. ' Wolfangius Muf cu- Mr.jr^fter. Mr. Ityfo. ius. Mr. flfcri. ^ Dr. fT///*f . E O Dr. Williams. Mr. Elton. Birnardim Ochine . Mr. JFj//™. T O 3cvi THE CONTENTS. The INTRODUCTION. * S § I. Differences about the Law, 2 ^ 2. A threefold Law. - - 3 CHAP. I. Of the Law of Works, or Covenant of Works. § 1. The Nature of the Covenant of Works, 1 r § 2. Adam's Fall. 26 § 3. The Sinfulnefs and Mifery of Mankind by the Fall. - - - 22 § 4. No Recovery by the Law, or Covenant of Works. - 25 § 5, The Covenant of Works binding, tho* broken. - 29 C H A P. II. Of the Law of Faith , or Covenant of Grace. Se£t . I. Of the eternal Purpofe of Grace. - 31 Se -xvili f j The CONTENTS. § 15. How to recover loft Evidences. §16. Marks and Signs of Union withChrift. Page 347 349 CHAP. IV. Of the Heart's Happinefs, or Soul's ReJI. § 1. No Reft for the Soul, till it come to God. 356 $ 2. How the Soul is kept from Reft in God. 359 $ 3. God in Chriftj the only true Reft for the Soul. - ; * \ • - 369 The Conclufion. 378 T O TO ALL SUCH Humble-hearted Readers, As fee any Need to learn, either to know themfelves, or GOD in Christ. Loving Christians, COKSIDER, I pray you> that as the firft Adam did y as a common per f on, enter into covenant with God for all mankind, and brake it ', whereby they became fin- ful and guilty of everlajling death and damnation : even fa JefusChriii, the fecond Adam, did y as a common perfon> en- ter into covenant with God his father^ for all the elect ( a ) {that is to fay, all thofe that have, or pall believe on his name (b), and for them kept it (c); whereby they become righteous ', and heirs of everlajling life and falvaticn (d). And therefore it is our greatefl wifdom, and ought r •• -i to be our greatefl care and endeavour , to come out (e), andfrom y the firfl Adam . unto, and into, the fecond A- dam ( f ) ; that fo we may have life through his name, John xx. 31. Ami (a) The Covenant (viz. of (b) Seepage 174 note{g). Works) being made with A- Jig, 2. dam, not only for himfelf, (c) Namely, by doing and but for his poflerity, all man- dying for them y viz. the eleQ. kind, defcending from him (/0 Thus the impetratto)* by ordinary generation, fin- or purchrfe of redemption, ned in him, and fell with and the application of ir, arc him in his firft tranfizrcfTi- taught to be of the fame ex- on. Slxrter Catechijm^ §ueft tent ; even 3s Adam's repre- 16. fentarion, and .the ruins by The Covenant of Grace hil fall, are: the former ex- was made with Chrift, as the tending to the cktl, as the fecond Adam ; and, in him, latter unto all mankind. ' with all the cleft, as his {e) Of, feed. Larger Catechifm, Q If) Uniting with Chrift j*» by faith. x* To the Reader. And yet alas ! there is no point, in all praBical divinity, that we are naturally fo much averfe and backward unto, as unto this ; neither doth Satan ftrive to hinder us fo much from doing an) thing elfe as this : and hence it it, that we Are all of us naturally apt to abide and continue in that finful and miferable eflate, that the firfi Adam plunged us into ', without either taking any notice of it, cr being'at all affe&ed with it ', fo far are we from coming out of it* And if the Lord be pleafed, by any means, to open our eyes, to fee *ur mifery, and we do thereupon begin to fiep out of it : yet alas! we are prone rather to go backwards towards the firfi Adam's pure eflate (g) ; in firiving and ftruggling to leave fn&and perform duties, and do good works ', hoping there- by to make our J elves fo righteous and holy, that God will let us into paradife again, to eat of the tree of life, and live for * Gen iii eVer : an ^ *^ s (Uie ^ 0y UJ1t ^ 3. (fc)z.e.Till we be brought (i) There is not one word to defpair of obtaining fa I va- of Jefus Chrift the glorious tion in the way of the Cove- mediator, nor of faith in his want of Works. Mark here, blood : in all the advice °i- thefpringofL^/i/tfz;name- ven, by this cafuift, to the ly, the natural biafs of man's aiHi&ed: and agreeable there- heart, towards the way of to is the effect, it hath upon the Law, as a Covenant of the afflicted ; who takes corn- Works] and ignorance of the fort unto bimfelf, without look- To the Reader. xxi ftever a (Inner repenterh him of his fins, he will forgive him (*). And doth he not hereupon comfort himfelf, And fay, in his heart at leafl, O if the Lord will but fpare my life y and lengthen out my days, I will become a new man! I am very jorry that I have lived fuck a flnful life \ but I will never do as I have done, for all the world : O y you fball fee a great change in me ! believe ir. And hereupon he betakes him f elf to a new ccurfe of life \ and, it may be, becomes a zealous profeffor of religion, performing all Chrijlian exerafes, both pub lick and private; and leaves off his old companions, and keeps company with religious men \ andfo, it may be, goes on till his dying day, and thinks him- felf Jure of heaven and eternal happ'wfsi and yet, it mhy be y all this while is ignorant o/Chiilt and his righuoufnefs', and therefore eflablifieth his own. Where looking unto the Lord Jefus Chrift at all ; as appears ii om the next paragraph. Behold the Scripture-pat- tern in fuch a cafe, A&s ii. 37, 38. Mjn ar.d Brethren y what fball we do ? Then Peter faid unto them, repent, and be baptized every one of you, in the name of Jefus Chrijl, for the remifjion of fins. Chap. xvi. 30, 31 Sirs, what mufi 1 do to be faved ? And they faid, Believe on the Lord Je- fus Chrift, and thou fialt be fnved. And thus the d'retlo- ry, title, concerning vifitation §f thefuk, paragraph S. "If • c it appear that he hath not • c a due fenfe of his fins, en- " deSvours ou^ht to be ufed " to convince him of his (7ns, " to make known the " danger of deferring rc- " pentance, and of falvatio** u at any time offeicd ; to a" rt waken the coniciencc; and w to rouze him out of a ftu- u pid and fecure condition, " to apprehend the jufticc " and wrath of God." {Here this miferable comforter Jinds the afflicted* and fiould have taught him concerning an of- fended God, as there immedi- ately follows} " before whom a none can (tand, but he " that, being loft in himfclf, " laycrh hold upon Chrift « by Faith." (&) This fentence, taken from thcepglifb fa vice-book, is in the practice of piety, edic. Edinb. 1672. pa 4. 122. cited from Ezek. xxxiii. 14, 16*. and reckoned amongit thefe Scriptures, an ignorant mif- tah of which keep back a fin- t*4 xxii To the Reacfer. Where is the man, or where is the woman, that is truly come to Chrifi, that hath not had fome experience, in them- [ iv ] fehves, of fiu,h adifpofitionasthis* If there be any thai have reformed their lives, and are become pro- feffors of religion, and have not taken notice of this in themfelves y more or lejs ; l wip they have gone beyond a legal profeffor, or one pill under the Covenant of Works. Say, where is^the man or woman, that is truly in Chrifi, that findeth not in them/elves an aptnefs to withdraw their hearts from Chrifi, and to put fome confidence in their own works and doings ? If there be any that do not find it, I wifi their hearts deceive them not. Let me confefs ingenuoufly, I was a profeffor of religion, at leafi a dozen of years, before I knew ayiy other way to eternal life', than to be for ry for my fins, arid ask forgivenefs, and flnve and endeavour to fulfil the Law, and keep the Command- ments, according as Mr.Dod, and other godly men had expounded them: and truly, I remember, I was in hope, Iffouldat lafb attain to the perjeel fulfilling of them ', and, in the mean time, I conceived, that God would accept the will for the deed, or what I could not do, Chrifi had done for me. And though at I a ft, by means of conferring with Mr. Tho- mas Hooker in private, the Lord was pleafed to convince me y that I was yet hit a proud Phar/fee ', and to foew me the way of faith and falvation by Chrifi aioiie ', and to give me (ju I hope) a heart in feme meafure to embrace it : yet alas I through the weaknefs of my faith, I have been, and am fill apt to turn afide to the Covenant of Works ', and therefore have not at-* tained to that joy and peace in believing, nor that meafure of love to Chrifi, and man fir Chrifi* s fake, as I am confident many of God's faints do attain unto in the time of this life. The Lord be merciful unto me, and incYeafe my faith* And are there net others {tho* I hope but few) who being in- lightned to fee their mifiry, by- reafon of the guilt of (In, t Tictby re/ifcn of the filth of fin', and hearing of jiffifi freely tier from the praclice of piety, dev the name of a fentence of But the truth is, it is not to Scripture, pretended to becit- be found in the old nor new ed from Bzek. xviii si, £2. teflament ; and therefore it Reafons fiewing the necrffity was obje&ed again!?, ^s fUn- of reformation, &c. Lond. 1 660. «iing in, the fcrvice-book, un- pag. 26, (/) Mark To the Reader. xxiii freely by grace, through the redemption a)hkh is in Jefus Chrifi, do applaud and magnify that doctrine', following tl that do mofi preach and prefs the fame, Jeeming to be (as it were) raviped with the hearing thereof', out of a conseit that they are hy Ckrfi free !y juftificd from the guilt oj fin, though fiill they retain the filth oj Jin (i). Thefe are they that content themf elves (with a Goffel-koowlndfjt) with mere notions in the heady but not in the heart ', glorying and rejoicing in free grace and jufiificaticn by faith alone', p^cfeffing faith in Chrifi, and yet are mfpoffejfed of Chrifi : thefe are they that can talk like believers, and i do not walk like believers: thefe are they that have language like faints , and yet have conversation like devils : thefe are they that are not obedient to the Law of Chrifi, and therefore are juflly called Antinomians. Nc-zv both thefe paths (m), leading from Chrifi , have been juflly judged as erroneous ', and, to my knowledge, r . , not only a matter of eighteen or twenty years ago, but alfo within thefe three or four years , there hath been much ado, both by preaching, writing, and difputing, both to reduce men out of them , and to keep them from them ', and hot con- tentions have been on both fides, and all, I fear, to little pur~ pofe : for, hath not the (Irift prof'ffor according to the Law, wbilft he hath firiven to reduce the loofe profeffor, according to the Go/pel, out of the Antinomian path, intangled both himjelf and others the fafler in the yoke of bondage \ ? And ±r \ loath not the lovfe profejfor according to the Gofpel, vohilfi he hath firiven to reduce the firicl profejfor according to the Law, out of the legal path,* by promiiing ± --» P r r liberty from , the Law, taught others an d •• been himfelfthe fervent of corruption | ? " v For this caufe I, tho I be nothing, have, by the Grace of God, endeavoured, in this Dialogue, to walk as a middle man be- twixt (/) Mark here, the fpring he receive add reft en Chrift of Antinomianifm', namely, for all his f aha! ion ', but will the want of a found conviBi- go about to halve if, grafp- on of the odioufnefs and fil- ingat his j unifying Blood, ne- thinefs of fin, rendering the glccling his fanctifyir foul lothfome and abominable rh\ and fo falls fhort of all in the light of a holv God. part or lot in that mau?r. Hence, as the (inner fees not (w) viz. Legalifm andAn- hi$ need of, fo neither will tmmiaMffu Cn) A xxiv To the Reader. twixt them loth', in f jewing to each of them his erroneous path, with the middle path {which is Jefus Chrifl received tru- ly, and walked in anfwerably) (n) as a means to bring them both unto him, and make them both one in him : and oh! that the Lord would be pie a fed fo to blefs it to them, that it might be a means to produce that effecl. j. .. I have {as you may fee) gathered much of it, *- J out of known and approved Authors ', and yet have therein wronged no man : for I have reflorcd it to the right owner a^ain in the margin. Some part of it my manufcripts have afforded me ; and of the refl, I hope I may fay, as Jacob did of his venifon, Gen. xxvii. 20. The Lord hach brou 6 hc it unco me. Let me fpeak it without vain-glory, I have en- # R deavoured herein to imitate the laborious Bed, * *, . ' o who out of divers flowers gathers hony and wax, ?' . ' and thereof makes one comb: if any foul feels any fweetnefs in it, let them praife God, and pray for me, who am weak in faith, and col din love. E. F. (n) A fhort and pithy de- fcription of the middle path, the only path-way to hea- ven ; Jefus Chrijl (the Way, John xiv 6.) received truly (by Faith, John i. 12. this is overlooked by the Legalifi) and walked in anfwerably, by holinefs of heart and life, Col ii. 6. this is neple&ed by the Anfinomian* The Anti- fiomians faith is but pretend- ed, and not true, faith ; fince he walks not in Chrifl an- fwerably: the LegalifVs ho- linefs is but pretended, and not true, hclinefs ; fince he hath nor received Chrifl truly, and therefore is incapable of walking in Chrift, which is the only true holinefs com- petent to fallen mankind. Thus both the Legalifi and Antinomi an are, each of them, deftitute of true faith, and true holinefs: forafmuch as there can be no walking in Chrifl, without a true recei- ving of him ; and there can- not be a true receiving of him, without walking in him. So both of them are ofFthe only way of falvation ; and con- tinuing fo, muft needs perifh. Wherefore it concerns every one, who has a value for his own foul, to take heed that he be found in the middle path. TH £ THE MARROW O F Modern Divinity, With NOTES. INTERLOCUTORS. Evangelijia, a Minifter of the Gofpel. . Nomijla^ a Legalift. Antinomijla, an Antinomian. Neophytus, a young Chriftian. The INTRODUCTION. § i. Differences about the Law. § 2. A Three* fold Law. Nomijia. S^f^^^ I R, My Neighbour Neophy- tus and I, having lately had fome Conference with this our Frie d and Acquaintance AntinomiJIa^ about fome Points of Religion ; where- in he differing from us both, at laft faid, He would be contented to be judged by you our Minifter : A [2] There- 2 Differences about the Law. Introd. §. i - n Therefore have we made bold to come ufito *- -* you, all Three of us > to pray you to hear us, and judge of our Differences. Evan. You are, all of you, very welcome to me : And if you pleafe to let me hear what your Differen- ces are, I will tell you what I think. v § i. Norn. The Truth is, Sir, he and I differ in very many Things ; but more efpecially, about the Law : For I fay, The Law ought to be a Rule of Life to a Believer ; and he faith, It ought not. Neo. And furely, Sir, the greateft Difference bfc- twixt him and I, is this : He would perfwade me to believe in Chrift; and bids me rejoice in the Lord, and live merrily, tho' I feel never fo many Corrupti- ons in my Heart ; yea, tho' I be never fo finful in my Life : The which I cannot do, nor, I think, ought not to do ; but rather to fear, and forrpw, and la- ment for my Sins. Ant. The Truth is, Sir, the greateft Difference betwixt my Frrend Nomijia and I is about the Law ; and therefore, that is the greateft Matter we come unto you about. Evan. I remember, the Apoftle Paul willeth 77- tuSj to avoid contentions and Jirivings about the Law^ „ ... becaufe they are unprofitable and vain f ; ' • ' "• And fo I fear yours have been. r. -, Nom. Sir, for my own Part, I hold it very "-3-1 meet, that every true Chriftian mould be ve- ry zealous for the holy Lav/ of God ; efpecially now, when a Company of thefe Antinomians do fet them- felves againft it - y and do what they can quite to abo- lifh it, and utterly to root it out of the Church : Sure- ly, Sir, I think it not meet they mould live in a Chriftian Commonwealth. Evan. I pray you, Neighbour Nomifta, be not fo hot, neither let us have fuch u#chriftian-iike expref-. Differences about tht Law. 3 fions amongft us ; but let us reafon together in love, and with the Spirit of Meeknefs f, as Chri- , ^ ftians ought to do. I confefs with the A- lv 2l poftle, It is good to be zealoujly affefted al- ways in a good thing * ; But yet, as the * Gal. fame Apoftle faid of the Jews, fo I fear, I iv. 18. may fay of fome Chriftians, That they are zealous of the Law \ ; yea, fome would be + Afts Doctors of the Law ; and ytt neither un- xxi. 20. derftand what they Jay 9 nor whereof they u y. affirm ||. _ . J Norn. Sir, I make no doubt, but that I .' ' both know what I fay, and whereof I affirm ; when I fay and affirm, that the holy Law of God ought to be a rule of life to a Believer : for I dare pawn my foul of the truth of it. Evan. But what Law do you mean ? Nom. Why, Sir ? what Law do you think r- -, I mean ? Is there anv more Laws than one ? *- 4 J j Rom. iii. 2-. § 2. Evan. Yea in the Scriptures there is mention made of divers Laws, but they may all be compr iietl Under thefe three, to wit, the law of Works, the law of Faith, and the Law of Chrift + (a) ; and therefore I pray you tell ^' \ me, when you fay, the law ought to be a rule of life to' a Believer ; which of thefe three laws you mean : A" O) Thefe Terms are fori- fulfil the Law of Chrift . ptural, *s appears from the the Laiv nant of Grace : For, Jul of Faith. Gai. vi. 2. Bear ye cation being the Point, upon cm another s Purdens, arJfo which the Ayuftlc there ftat<« A Z ihc 4 A Threefold Laiv. Introd. § 2. Norn. Sir, I know not the Difference betwixt them : but this I know, that the law of the ten Com- mandments, commonly called, the Moral Law* ought to be a rule of life to a Believer. Evan. But the Oppoiition betwixt theie two Laws; it is evident, that the Former only is the Law that doth not exclude Boaft- ing } and that the Latter on- ly is it, by which a Sinner is juftified, in a Way that doth exclude Boafting. By the Law ofChrifl is meant, the fame Law of the Ten Commands, as a Rule of ILik in the Hand of a Me- diator, to Believers already juftified, and not any one Command of the Law only: r For bearing one another s Bur- dens , is a fulfilling of the Law ofChrifl, as it is a Loving one another: But, according co the Scripture, that Love is not a Fulfilling of one Command only, But of the whole Law of the Ten Com- mands, Rom. xiii. 8, o, 10. He that loveth another, hath fulfilled the Law. For this y Thou /bait not commit Adul- tery, Thou fbalt not kill, Thovs frnlt not ftealy Thou (bait not bearfalfe Witnefs, Thou jh alt 7tot covet : And if there be any other Commandment^ it is briefly comprehended in this Saying, namely, Thou fbalt hve thy Neighbour as thy f elf: Therefore Love is the Fulfilling ojthe Law* It is a fulfilling of the fecond Table direclly, and of the firft Table indi- rectly and confequentially : Therefore, by the Law of Chrift, is meant, not one Command only, but the whole Law. The Law of Works is the Law to be done, that one may be faved : The Law of Faith is the Law to be be- lieved, that one may be faved: The Law of Chrift is the Law of the Saviour, binding his faved People to all the Duties of Obedience, Gal iii. 12. Actsxvi. 31. The Term Law is not here utcd univocally: For the Law of Faith is, neither in the Scripture Senfe,nor in the Senft of our Author, a Law properly fo called. The A- poftle ufcth thatPhrafe, on- ly in imitation of the fews manner of fpeaking, who had the law continually in the their mouths. But fince the promifeof the gofpel, pro- poled to faith, is called in fcripture the law of faith ; our author was fufficiently warranted to call it fo too. Sec page 24. fo the law of Faith' A Threefold Law. 5; Evan. But the law of the ten Commandments, or Moral Law, may be either faid to be the Matter of the Law of Works, or the Matter of the Law of Chrift: faith is noc a proper preceptive law. The law of works, and the law of Chrift , a re i n fub fiance but one Law; even the law of the ten commandments, the moral law, that law which was from the begin- ning {fee page 155.) continu- ing (till the fame in its own nature, but veftcd with dif- ferent forms. And fince that law is perfect, and Cm is any want of conformity unto, or tranfgreffion of it : whatever form ic be veiled with, whe- ther as the law of works, or zsthc law of Chrifi; all com- mands of God, unto men, muft needs be comprehended under it; and particularly, the command to repent, com- mon to ail mankind, Pagans not excepted, who doubtlefs are obliged, as well as others, to turn from fin unto God] as alfo the command to believe in Chrift, binding all, to whom the gofpel-revelation comes; tho* in the mean time, this Law ftands under different forms, to thefe who are in a ftate of union with Chrift by Faith, and tothefc who are not. So the Law ofChrifi is not a new proper preceptive Law ; but the old proper preceptive La w,which w ? as from the beginning, un- der a new accidental form. The diftindion between the Law of Works, and the Law of Faith, cannot be con- troverted ; fince the Apoftle doth fo clearly diftinguifh them, Rom. ill- 27. The diftinclion betwixt the Law of Works, and 4 the Law of Chrift, as above ex- plain'd, according to the Scripture, and the mind of our Author, is the fame in erFed with that of the Law, as a Covenant of Works, and as a Rule of Life to Believers, Wefim. Confefs. Chap. 19. Art. 6. and ought to be admitted. For ( 1.) Believers are not under, but dead to, the Law of Works, Rom. vi. 14. For ye are not under the Law, but under Grace. Chap. vii. 4. Wherefore , my brethren, ye al- fo are become dead to the Law\ But they are under the Law to Chrifi; $e alfo' are become dead to the Law That ye fhould be married to another \ even to him who is raifed from the dead, ibid. I Cor. ix. 21. Bet rg not without Law to God, but toider the Law to Chrifi. Some copies read here of Cod, and ofCWtfi: chc 6 A Threefold Law. Introd. § i % Chrift : and therefore I pray you tell me, in whether of thefe fenfcs you conceive it ought to be a rule of life to a Believer ? Norn. Sir, rlic which I mention, not our of any Regard to that different reading, hut that upon the occaiion thereof, the fenfe is own'd by the learned, to be the fome, ei- ther way. To be under the Law to Gcd, is, wirhout cjue- ilion, to be under the Liw of God; whatever it may be judged to import more, it can import no iefs: there- fore to be under the Law to Chrifl, is to be under the Law of Chrift. This Text gives a plain and decifive anfwer to the queftion, How the Believer is under the Law of God? namely, as he is un- der the Law to Chrift. (2.) The Law of Chrift is an ea- fy yoke, and a light burden, AJatth. xi. 50. But the Law cf Works to zjlnner is an un- iupportablc Burden, requir- ing Works as the condition of jnfrification and acceptance with God, as is clear from the whole of the Apoftles Rcafoning, Rom. iii. (And therefore is called the Law of Works, for otherwise the £aw of Chrift requires Works too) and turfing every one that continues not in all things written in it to do them, Gal. Hi 10. And the Apoftle af* fures us, that what things foever the Law faith, it faith to them, who are under the Law, Rom. iii. 19, The du- ties of the Law of Works, as fuch, are, rs I conceive, called by our Lord himfelf, heavy burdens and grievous to be born, Matth. xxiii. 4. For they {viz. the Scribes and Than fees) bind heavy burdens , and grievous to be born, and lay them on mens poulders: but they themfelves will not move them with one of their fingers. Thefe heavy bur- dens were not Jiuman Tra- ditions, and Rites devifed by Men, (for Chrift would not have commanded the obfervingand doing of thefe, as in this cafe he did. v. 5. Whatfoever they bid you obferve > that obf ewe and do) neither were they the Mofaick Rites and Ceremonies, which were not then abrogated: for the Scribes and Vharifees were fo far from not moving thefe burdens with one of their own fingers, that the whole of their Religion was confin'd to them, namely, to the Rites and Ceremonies of Mofes*s Law, and thofeof their own devifing. But the duties of the Moral Law, they laid on A Threefold Law. j Nom. Sir, I muft confefs, I do not know what you mean by this diftin&ion ; but this I know, that God requires that every Chriftian fhould frame and lead on others, binding them on with the tie of the Law of Works; yet made no con- ference of them in their own practice: the which duties neverthelefs our Lord Jefus commanded to be obfeived and done. " He who hath believed < c on Jefus Chrift, (tho* he be c< freed from the curfeof the and will mar. if* ft myfelf 30 A Threefold Law. In trod. § 2* Norn. The truth is, Sir, I muft confefs, I never took any notice of this threefold Law; which, it feems, is mentioned in the New Teftament. Ant. And I muft confefs, if I took any no- tice of them, I never underftood them. Evan. Well, give me leave to tell you, that fo far forth as any Man comes fhort of the true know- ledge [6] myfelftp him. P/al. Ixxxix. 3*> 3 2 5 33* If they break my Jlatutes, and keep not my com- mandments : then will I viftt their tranfgrejfton with the rod, and their iniquity with ftripes. Nevertheless, my lov- ing-kindnefs will 1 not utterly take -from him, nor fuffer my faith fulnefs to fail. Thus ic becomes the Law of Chrift to them ; of which Law alfb the fame ten Commands are iikewife the matter. In the threatnings of this Law, there is no revenging wrath ; and in the promifes of it, no proper conditionally of Works : But here is the Or- der'm the Covenant of Grace, to which the Law of Chrift: belongs ; a beautiful order, of Grace, Obedience, parti- cular Favours, andChaftife- tnentsfor difbbedience. Thus the ten Commands ftand, both in the Law of Works, and in the ILaw of Chrift, at the fame time; being the common matter of both ; But as they are the Matter of (*. % , ftand in) the Law of Works, they are actually a part of the Law of Works; howbeir, as they are the Matter of, or ft and in, the Law of Chrift, they are actually a part, not of the Law of Works, but of the Law of Chrift. And as they ftand in the Law of Chrift, our Author exprefly afterts, againft the Antino- mian> that they ought to be a Rule of Life to a Believer ; But that they ought to be a Rule of Life to a Believer, as they ftand in the Law of Works, he juftly denies a- gainft the Legalift. Even as when one and the fame crime (rands forbidden in the laws of different independent kingdoms ; it is manifeft, that the rule of life to the fubjedts, in that particular, is the prohibition, as it ftands in the law of that kingdom whereof they are fubjedts re- fpecliveJy, and not as it ftands in the law of that ^kingdom of which they arc not fuh- jcfti. 00 Not Of the Law of Works, &c. If ledge of this threefold Law (d), fo far forth he comes fhort, both of the true knowledge of God and of him- felf ; and therefore, I wifn you both to confider of it. Norn. Sir, if it be fo, you may do well to be a means to inform us, and help us to the true know- ledge of this threefold Law : and therefore, I pray you, firft tell us what is meant by the law of Works. (d) Not of thererwj,here Grace, and the Law as a ufed to exprefs ic by ; buc of rule of life to believers ; in the Things thereby meant, whatever terms thcie things to wit, the Covenant of be expreft* Works, the Covenant of CHAP. I. Of the Law of Works^ or Covenant of JVorks. I. The Nature of the Covenant of Works. § 2. Adam'j Fall. § 3. The Sinfulnefs and Mifery of Mankind by the Fall. § 4. No Recovery by the Law, or Covenant of Works. § 5. The Covenant cf Works bindings tho' broken. § i- Evan. * I * H E Laiu cf Works, oppofed to jL the Law of Faith f, Rom. iii. 27. holds forth as much as the Covenant of Works : For it is manifeft, faith Mufculus, that the Word, which fignifieth Covenant or Bargain, is put for Law ; fo that you fee, the Law of Works is as much to fay as the Covenant of Works. The which Covenant the Lord made with all Mankind, in Adam f Ball on the Cove- nant of Grace, p. 9. Com. Pla. Eng. p. 118. , before his Fall; 12 The Nature cf the Chap. I. § r , % j Fall : the fum whereof was, Do this, and ... * thou Jhalt live ; and if thou do it not, * VIll \ 5' thou jhalt die the Death *. In which J n 'r l ]LpJ Covenant there was, Firjl, contained a vZ J i It' Precc ^ Do this ' Secondly, A Promife r,ng. p. 4 . j j nec j unto j^ t^^ w ^ ;^ thou Jhalt - ., //W; Thirdly, A like Threatning, If thou do L 7 J // # /A* Death. Imagine, faith Muf cuius, that God had faid to Ada?n, Lo, to .. ~ , the intent that thou mayft live, I have gi- " '? ven thee Liberty to eat, and have given P' * ■ "* thee abundantly to eat || : let all the Fruits of Paradife be in thy power, one Tree except, which fee thou touch not, for that I keep to mine own Au- thority ; the fame is the Tree of Knowledge of Good and Evil ; if thou touch it, the Meat thereof fhall not be Life, but Death. Norn. But, Sir, you faid, that the Law of the ten Commandments, or Moral Law, may be faid to be the matter of the law of Works ; and you have alfo faid, that the law of Works is as much to fay as the Cove- nant of Works ; whereby it feems to me, you hold that the law of the ten Commandments was the matter of the Covenant of Works, which God made with all Mankind, in Adam, before his Fall. Evan. That's a truth agreed upon by all Authors , n and Interpreters, that I know. And indeed fUozvn- fa / aw Q f fy oris ( as a learned Author f j JL on faith) fignifies the Moral Law, and the ju l.p. Moral Law, ftri&ly and properly taken, 443>4°5- fignifies t h e Covenant of 'Works (a). Norn. But, {a) The Moral Law is ply. So the Law in ten Com- an ambiguous term among ?nandmer?ts y is own'd to be Divines. (i.) The Moral commonly called the Moral Law is taken for the Dcca> Law, Wejlmin. Corfef. Chap. loguc or ten Commands fim- xix. Art. 2 ; 3. And thus our AifchoC Covenant of Works. \ 3 Norn. But, Sir, what is the reafon you call it but the matter of the Covenant of Works ? Evan. The reafon why I rather chufe to call the law of the ten Commandments the matter of the Cove- nant cf Works, than the Covenant itfelf, is, r o 1 becaufe I conceive that the matter of it can- »■ -» not properly be called the Covenant of Works, except the Form be put upon it ; that is to fay, except the Lord require, and Man undertake to yield perfect o- bedience thereunto, upon condition of eternal life and death : And therefore, till then, it was not a Covenant of Works betwixt God and all Mankind in Adam. As for Author hath hitherto ufed that term, reckoning the Mo- ral Law not the Covenant of Works kfelf, but only the Matter of it. (2.) The Mo- ral Law is taken for the ten Commands, having the pro- mife of Life, and threatning of Death annexed to them ; that is, for the Law (or Cove- nant) of Works. Thus the Moral Law is defcribed to be," The Declaration of the « Will of God to Mankind, U ye touch it y left ye die. (*) Executive faculties and powers, whereby the good known and willed was to be dim. j 6 The Nature of the Chap. I. § x . r -J the mind did conceive, nor the heart de- L „ -4 fire f, nor the body put in execution, a- T a J tn S' n y thing, but that which was acceptable a ' P to God: fo that man, endued with thefe qualities, was able to ferve God perfectly. Norn. But, Sir, how could the Law of the ten Commandments be the matter of this Covenant of Works ; when they were not written, as you know, till the time of Mofes ? Evan. Though they were not written in Tables jj ^ of Stone, until the time of Mofes* ? yet J " tx/prp thpv -un-if- in thp tshl^c nf man's It. p. _ 7- Calv. Inft. were they writ in the tables of man's heart in the time of Adam : for we read C I T ft tnat Man was created in the Image, or likenefs, of God, Gen. i. 27. And the v>" , ?. ' ten Commandments are a doflrine a- P \ • ' " greeing with the eternal wifdom and ju- ^ • • t' ftice that is in God ; wherein he hath fo painted out his own nature, that it doth in a manner exprefs the very image of God. And, doth not the Apoftle fay, that the image of God confifts in Know- ledge, Righteoufnefs, and true Holinefs ? And is not knowledge, righteoufnefs, and true holinefs, the per* * ry fedion of both the Tables of the Law f ? f Fff \ ^ n< ^ in d e ed) f a * tn Mr. Rollock, it could p ,1 * not well ftand with the fuflice of Gcd y /^' ' to make a Covenant with Man, under 1 the condition of holy and good works, and perfect obedience to his Law ; ex-r P 1 cept he had firft created man holy and *• •* pure, and engraven his Law in his heart, whence thofe good works fhould proceed. Nom. But yet I cannot but marvel that God, in making the Covenant with man, did make mention of no other Commandment, than that of the forbidden Fruit. Evan, Do not nwvel at it ; for by that one Spe- cies Covenant ofJVoih, 1 7 tries of fin, the whole Geniis, or kind is fhewn ; as the fame Law, being more clearly un- ^ „ folded*/)^/, xxvii. 26. Gal. iii. 10. Cr t^T) doth exprefs. And indeed, in that one . ^ ' '" Commandment the whole worfhip of God didconfift; as obedience, honour, love, "• /' confidence, and religious fear ; together with the outward abftinence from fin, and reverend refpecl to the voice of God ; yea j herein alfo confifted his love, and fo his whole duty, to his neighbour. ^ r f i (f) So that, as a learned v/riter faith, j Adam heard as much * in the Garden as Ifrael did at Sinai ; but only in fewer || Light- words and without thunder. || foot Mif- Nom. But, Sir, ought not man to have cel./>.282* yielded perfect obedience to God, tho' this Covenant had not been made betwixt therri ? Evan. Yea indeed, perfecl: and perpe- '* -, tual obedience was due from man unto *■ ' J God ; tho' God had made no promife to man : for when God created man at firft, he put forth an ex- cellency from himfelf into him ; and therefore it was the bond and tie that lay upon man, to return that again unto God (g) : fo that man being God's crea- ture, (/*) That one Command- ic wa> his natural duty to tnent was, in efTec 7 *, a fum- make fuirable rerurns there- friary of the whole duty of of unto the Giver > in a way Man: the which clearlv ap- of duty, &?//;£■ and acting for pears, if one conllders, That him: even as the waters, the breach of it was a rranf- which originally ^tc from. grefling of all the ten Com- the lea, do, in brocks ancf mands atonce, as our Author rivers, return to the (ea ai- afterwards diMinftiy {hew- gain. Man, being of Go J* £th. as hi^ firO Caufe, behoved to {(f) God having given he to him as his chief and ul- Man a being after his own i- r mate en I. Rom. xi. 56. mag*) a glorious excellen 1$ The Nature of the Chap. I. ^ 1. 4 R ture ' ^ ^ e * aW °^ Creation, he owed Id r a " ^ e( iience and fubje&ion to God his ^fal ex Creator t- J ' Norn. Why then was it needful, that - • 4 3 # the Lord fhould make a Covenant with him, by promifing him life, and threatning him with death ? Evan. For Anfwer hereunto, in the firjl place, I pray yoif-underftand, that man was a reafonable crea- ture ; and fo, out of judgment, difcretion and ele&i- on, able to make choice of his way : and therefore, it was meet there fhould be fuch a Covenant made with him ; that he might, according to God's ap- „ TT . , pointment - ferve him after a reafonable I Ibid* on r u e jj i " , manner ||. secondly, it was meet there 'J a ' ' fhould be fuch a Covenant rriade with ^•4 5* him, to fhew that he was not fuch a * Gibbons prince on earth, but that he had a fove* on Gen. p. reign Lord * : therefore God fet a pu- 97 . Ball, nifhment, upon the breach of his Corn- on the , mandment'(^) ; that man might know Cov.p.il. his inferiority, and that things betwixt [ j9 ] him and God, were not as betwixt E- quals. Thirdly, It was meet there fhould be fuch a Covenant made with him, to fhew that he had nothing by perfonal, immediate and underived right ; but all by gift and gentlenefs f . ' ffy~ So that, you fee, it was an equal Cove- ~ on nanf (/'), which God, out of his Prero- rjal. ex. g a tive Royal, made with mankind in p. 406. Adam ^ before his FaJ]# Norn. Well, Sir, I do perceive that Adam, and all mankind in him, were created moft holy. Evan. Yea, (7>) Viz. The punifhment fare page 158. note (g). of Death* upon the breach of (0 *• e - An equitable Co- Jbis Commandment, touch- venant, fair and reafonable. ing the forbidden fruit • Com- Covenant of Works. t§ Evan. Yea, and moft happy' too: for God placed lim in Paradife in the midf^of all delightful pleafures tnd contents ; wherein he did enjoy moft near and weet communion with his Creator, in whofe prefence sfulnefsofjoy, and at whofe right hand ire pleafures for evermore f; So that if Adam had received of the Tree of Life ||, by taking and eating it, while he flood in the ftate of Innocency, before his Fall ; he had certainly been eftabliflied in a happy eftate for ever, and could not have been fedu- ced and fupplanted by Satan ; as fome learned Men do think, and as God's own words feem to imply, Gen. iii. 22. (k). § 2. Nom* f Pfal. xvi. n. || Walker on the Cov./>.8c). (fc) The Author faith, chat fomc learned Men think fo; and that the words, Gen. iii. 22. feem to imply fo much: but all this amounts not to a politive determination of the point. The words are thefe, fiehcld, the Man is beccme as one of Us, to know good and e- *vil : and now, left he put forth his handy and take alfo of the tree of life, and eat, and live for ever. Whether or not thefe words feem to imply fome fuch thine, I leave to the judgment of the reader, whom I incline not to en- tertain with mine own, or others conjeclures upon the head. But three things I take to be plain, and be- yond conjecture, in this Text. (l.) That there is no irony nor feoff here, as many think there is ; hur, on the con- rary, a moft pathetick La- mentation over fallen Man, The literal verfion and fenfc of the former part of the Text run thus: Behold the Man, that was as one of Us, &c. compare for the verfion, Lam. iii. I Pfal. hi. 7. and for the fenfe, Gen. i. 2.6, 27. And God faid, Let Us make Man in Our image — So God created Man in his own image, &c. The latter part of the Text I would read thus ; And eat, that he may live for ever : compare, for this ver- fion, Exod. iv. 23. 1 Sam.vi, S. 'tis evident the fentence is broke off abruptly,the words, I will drive him out, being fupprefs'd ; even as in the cafe of a Father, with figh*, fobs and tears, putting his Sen our of doors. (2.) That it was God's defion, to pre- vent Adam's eating of the tree of life, as be bad eaten of B 2 the %o Adam'x Fall. Chap. I. § 2. § 2. Norn. But it feemeth that Adam did not con- tinue in that holy and happy eftate. P -| Evan. No indeed ; for he difobeyed God's *- T-J exprefs Command, in eating the forbidden + Mr Sla- ^ ruxt ' and ^° became guilty of the J " t f breach of the Covenant f. 2d Gov Norn. But, Sir, how could Adam^ who had his underftanding fo found, and his will fo free to chufe good, be fo difobedient to God's exprefs Command ? * £ Evan. Tho' he and his will were both Pathway good ' yet were the ^ mutab h S ood ■ fo * 9 that he might ftand or fall, at his own e- ?' ^ ^" le&ion or choice *• Afow. But why then did not the Lord create him immutable ? or, Why did he not fo over-rule him in that aftion, that he might not have eaten the forbid- den Fruit (/) ? Evan. The the forhidden tree ; left he — take alfo of the tree of life : thereby mercifully taking care that our fallen father, to whom the Covenant of Grace was now proclaimed, might not, according to the corrupt natural inclination of fallen Mankind, run back to the Covenant of Works for life and fdvation, by partaking of the tree of life, a Sacra- ment of that Covenant ; and lb reject the Covenant of Grace> by eating of that tree flow, as he had before broken the Covenant of Works , by cuing of the tree of know-' ledge of good and evil, (3.) That at this time Adam did think, that by eating of the tree of life he might live for ever. Further I dip not here in this matter. (/) Thefe are two difrinft Queftions, both of them na- tively arifing from a legal temper of fpirit : and I doubt, if ever the heart of a finner fhall receive a fitisfying an- fwer, as to either of them, until it come to embrace the Gofpei-way of Salvation, ta- king up its cverlafting reft in Chrift, for wi/dom^ righ- teoufnefsy fantJificathn and redemption- (m) Se^ AdamV Fall. Evan. The reafon why the Lord did him immutable ||, was, becaufe he would be obeyed out of Judgment and free choice; and not by fatal neceflity, and abfolute Determination (m) ; and with- al, let me tell you, it was not reafon- able to reftrain God to this Point ; to make fuch a one as would not, or could not fin at all || ; for it was at his choice to create him how he pleafed. But why he did not uphold him with ftrength of fteadfaft Continu- ance ', that refteth hidden in God's fecret Counfel (n). | Howbeit, this we may certainly conclude 5 that 2* not create || Reynolds on Pfal, 1 10. />. 406. Man || Calv. Inft.^.8r. (#z) Sec the following Note. (n) Immutability, proper- ly fo called, or abfolute un- changeablenefs, is an incom- municable attribute of God, Mai. iii. 6. yam* i. 17 And Mutability, or Changcablc- mfcy is fo of the Namre of a Creature, that it fhould ceafe to be a Creature, or a de- pendent being, if it fhould ceafe to be mutable. But there is an immutability, improperly fo called, which is competent to the creature ; whereby it is free from be- ing actually liable to change in fome refped : the which, in reference to Man, may be considered two ways, I. As putting him beyond the ha- zard of change by another hand than his ©wn. 2. As putting him beyond the ha- zard of Change by Himfelf In the former fenfe, Man was indeed made immutable in Point of moral Goodnefs ; for he could only be made iinful or evil by him/elf, and not by any other, If he had been made immutable in the latter fenfe, that immutabi- lity behoved either to have been woven into his very Nature ; or etfe to have rifen from confirming Grace. Now God did not create Man thus immutable in his Nature, which is it that the firfi cjue- flion aims at: and that for this very good reafon, viz* That, at that rate, Man would have obeyed by fatal necejjlty and abfolute Determi~ nation, as one not having fo much as a remote Power in> his Nature to change him- fcif. And neither glorified Saints, 22 The Sinfulnefs and Mifsry Chap. I. § 3. P 1 that Adams State was fuch, as ferved to take *■ $ J away from him all excufe ; for he received fa much," that of his own Will he wrought his own de- duction (0) : becaufe this Acl: of his was a wilful tranfgreflion of a Law, under the precepts whereof, in he was moft juftly created f ; and unto j j the Maledittion whereof, he was as ne- pr j ceflarily and righteoufly fubjecl:, if he J ' , tranfgrefled : for, as, being God's crea- *' ^ ' ture, he was to be fubjedt to his Will ; fo, by being God's Prifoner, he was as juftly fubjecl: to his wrath -, and that To much the more, by how much the precept was moft juft, the obedience* more eafy, the tranfgreflion more unreafonaBle, and the punifhment more certain. § 3. Norn. And was Adam's fin and punifhment imputed unto his whole offspring ? Evan. Yea indeed ; for faith the Apoftje, Death 11 P P a Jid upon all Men^ for that all have fin- " * ned\ or, in whom all have finned ||, that is, in Adam. The very truth is, Adam> by his fall, threw down our whole nature (p) headlong into Saints, nor Angels, are thus cc Lord did not create him immutable; their immutabi- c< immutable, was, becaufe, lity in Goodnefs entirely de- tC &c. but why he did not pending on co?ifirming Grace. a uphold him with ftrength As for Immutability by con-